world, and containing both a divinely-inspired religion and a divinely-inspired polity, it is unquestionably logical and consistent to expect that it should not only, as a religion, contain the sublimest truth, but also, as a polity, secure the greatest amount of military victories, temporal power, and earthly prosperity. Therefore, as long as the Muhammadan world was distinguished by its victories and power, and enriched by the booty of other countries, it could hardly be otherwise than that every Musalman saw proof of the religious truth of Islam in this tangible success of its worldly polity, which was an essential part of it. But, assuming the legitimacy and fairness of this chain of argument, does not its cogency and force continue when the premises have become such as to lead to an entirely opposite conclusion? If in times past the Muslims argued 'Our religion must be from God because we can see with our eyes that our polity, which forms an inseparable part of it, answers so well, and makes us more powerful than all the surrounding nations,' can they now consistently, avoid arguing in a similar manner, by saying: 'How can we any longer put implicit confidence in our religion, since it is a palpable fact that our polity, which forms part of it, has so signally failed, that many countries, once swayed by it, have passed into Christian hands; that more than thirty millions of Muslims have now to pay tribute to Christian governments; and that

Muhammadan Turkey has found it absolutely necessary, in order to be able to exist at all, to introduce important reforms in opposition to the political principles of Islam?' The inseparable connexion between religion and politics in Islam naturally suggests this mode of reasoning to every thoughtful Muhammadan, and wherever it is entered upon it cannot but lead to conclusions inimical to the system of the Arabian Prophet, more especially in those regions where the political power has entirely passed from the Muslims into other hands. The grave facts which, on the subject in question, present themselves to the reflection of every Musalman, are these: that Muhammadanism, on the one hand, is by principle, and actually from its commencement, not a mere religion, but a system into which religion and politics, or things spiritual and temporal, are so closely united and almost identified, that the failure of the one cannot but shake confidence in the other; whereas Christianity, on the other hand, expressly declares, that its object in the present era of the world is by no means to set up a visible earthly kingdom, but simply to deliver man from the ruinous power of sin and Satan, and to restore him to blessed communion with God; but that, notwithstanding all this, i.e., notwithstanding that Islam expressly aims at earthly dominion and the subjugation of the non-Muhammadan nations, and notwithstanding that Christianity is purely a religion, and